“The Clark Family History” By Linda Benson Cox, 2003; Edited, 2006 “Take everything with a grain of salt” Old abandoned farmhouse, 2004 View of the Tennessee River Valley looking toward Clifton, 2004 "Let us go to Tennessee. We come, you and I, for the music and the mountains, the rivers and the cotton fields, the corporate towers and the country stores. We come for the greenest greens and the haziest blues and the muddiest browns on earth. We come for the hunters and storytellers, for the builders and worshippers. We come for dusty roads and turreted cities, for the smells of sweet potato pie and sweat of horses and men. We come for our quirkiness and our cleverness. We come to celebrate our common 1 bonds and our family differences." REVEREND WILLIAM C. CLARK While Tennessee was still a territory, trappers and scouts were searching for prospective home sites in West Tennessee including the area where Sardis now stands. Soon families followed these scouts over the mountains of East Tennessee into Middle Tennessee. Some remained in Middle Tennessee, but others came on into West Tennessee in a short time. Thus, some settled in Sardis and the surrounding area...the roads were little more than blazed paths…as did other early settlers, the first settlers of Sardis settled near a spring…as early as 1825, people from miles around came to this “Big Meeting” place just as others were gathering at other such places during that time of great religious fervor. It was Methodist in belief, but all denominations were made welcome…as a result of the camp meetings people began to come here and establish homes. We know from records such as copies of land grant papers in the possession of some people still living (1986) that people were homesteading land from about 1830’s on. Some of these homesteaded enough land to give each of their children a farm.2 The Clark’s can trace their lineage back to Reverend William C. Clark (e), a minister of the Methodist Episcopal, South religion. He was born in Henderson County it is thought, on July 09, 1816, making his parents among the earliest of settlers. A Clark cousin writes, “I am wondering if our Clark's came over the mountains from North Caroline and took a kinda northern route along the Kentucky and Tennessee border; there is a town called Clarksville in that area and I have been told a lot of the Clark's settled there when they came over the mountains.” 3 This distant relative maintains that William’s mother was a full-blooded Cherokee of the Carolinas named Red Feather. 1 The Methodist Connection History of Methodism in that area: North Carolina history states: 1780–1816 - Bishop Francis Asbury preached Methodism throughout the state of North Carolina; in 1802, Bishop Asbury had changed the location and the number of Methodist Conferences. He established a new Conference called the Western Conference to serve Kentucky, Tennessee, and Alabama north of the Tennessee River. He traveled by carriage from North Carolina to Nashville in October 1802 to hold his first church Conference. He created his charges, assigned his preachers, and ordained a group of young men to become ministers after a period of training. He writes in his journal. “Friday, 28. We came up Little River, a sister stream of French Broad: it offered some beautiful flats of land. We found a new road, lately cut, which brought us in at the head of Little River at the old fording place, and within hearing of the falls, a few miles off of the head of Matthews Creek, a branch of the Saluda. The waters foaming down the rocks with a descent of half a mile, make themselves heard at a great distance. I walked down the mountain, after riding sixteen or eighteen miles; before breakfast, and came in about twelve o'clock to father John Douthat's; once more I have escaped from filth, fleas, rattlesnakes, hills, mountains, rocks, and rivers; farewell, western world, for awhile!” The first Methodist Circuit-rider in Tennessee was Jeremiah Lambert. In 1783, he was appointed to ride the “Holston Circuit”. They rode from community to community putting up at anyone's house where they were made welcome and preaching the gospel in brush arbors, barns, under a tree, or it might be a church, but rarely. Aside from the Bible and other books, they carried little as they traveled the countryside on horseback. Their chief concern was to preach the gospel and to win souls for Christ. Despite the fact that they oft-times buried themselves in the wilderness in pioneer days; they became servants who made Tennessee the stronghold of Methodism in the South. From the work of these Circuit Riders stemmed the “Camp Meetings”. These servants preached to very small groups wherever they stopped and as they told one group of another group they had a desire to meet. Thus, spiraled “Camp Meeting” during the summer. The first “Camp-Meeting” recorded was about 1800. Families came via wagons, buggies, and horseback or on foot, bringing their food and clothing for the week or two. 4 The Cherokee Connection Study shows that the Cherokee tribe inhabited the areas of western North Carolina, South Carolina, Virginia, West Virginia, northern Georgia and Alabama, all but the western parts of Tennessee, and those parts of Kentucky that adjoin Tennessee. By 1809 the population was 12,395, and in 1819 it was 15,000. There were seven clans: the Anidzogohi or Wolf Clan, the Anikawi or Deer Clan, the Anijiskwa or Bird Clan, the Aniwodi or Red Paint Clan, the Anisahoni or Blue Clan, the Anigotigewi or Wild Potato Clan, and the Anigilohi or Twisters Clan - known by bird, animal and descriptive names that find their origin in their mythology. By the 1700’s white man had introduced new farming methods to the Cherokee, changing their lives forever. They were embroiled in the Revolutionary war on the English side and settlers were encroaching on their land during these times. It is written that by 1830 the transformation of the North Carolina Cherokees to Anglicization was nearly complete. 2 Not all Cherokees living in the East left on the Trail of Tears in the early 19th century. About a thousand remained behind in the remote mountains of North Carolina and became known as the Eastern Band of Cherokee tracing their origins to the Treaty of 1819, which permitted Cherokees living within ceded territory to register for individual reservations of 640 acres and become American citizens. 49 families in North Carolina chose to remain on their land rather than move across the Little Tennessee River, which had become the boundary for the Cherokee Nation, becoming American citizens. Perhaps Red Feather was part of this group of families. William C. Clark’s Mother was Cherokee - (Elizabeth Brashier’s mother was a Choctaw – see end of story) We can guess that William Clark’s father was born about, or just prior to 1800, as was Red Feather, and that they met and married in perhaps North Carolina before 1816 and then moved to western Tennessee before the removal of the Cherokees (the Trail of Tears in 1838 was avoided by her, but what of her family?) It is written that the Methodists had ministered to the Cherokees with traveling missionaries (also called circuit riders) who preached in open-air camp meetings and in Sunday schools (could William’s father been one of these? It seems likely – maybe he taught Red Feather). They taught children and adults the rudiments of reading and writing on Sunday afternoon services. Missionaries were remarkably successful in transforming the Cherokees’ culture but only because many Cherokees decided that these changes were in their own best interest. Another possibility is that William’s father was a trader or trapper. 3 Methodist Missions - With their uneducated but caring circuit riders and their “four-day” or protracted camp meetings that resembled Cherokee all-night dances and extended camping, Methodists converted more Cherokees than all the other denominations combined. Their Arminian approach minimized atonement and the recognition of saints. Salvation was an open door, and sinners had free wills. In 1823 the first circuit riders were appointed in Tennessee near the site of John Ross's home, south of Chattanooga. Their emphasis was not on model farms and boarding schools but rather on itinerant and emotional ministry.5 The fate of the Cherokee tribe is indeed sad – they had tried to meld into the new American society, but were shunned by the government and most white people. It is written that by 1815, or by 1820 at the latest, all of the mixed bloods (such as Red Feather’s children including William C.) were shying away from, or avoiding entirely, traditional (Cherokee) life and its supposed stigma. It was probably unsafe to proclaim their native heritage. William C. probably shared the native look, but chose the lifestyle of the white man; he may have encouraged his children to shun their rightful indigenous legacy. Cherokee Female Like Red Feather; Cherokee Country, North Carolina; Tennessee River at Sunset - Recent Times One of the first white men to press the soil of Hardin County was Col. Joseph Hardin and his crew, who came to the county in 1815 from Roane County, Tennessee, to locate a land warrant of Col. Hardin amounting to 2,000 acres. This was located a little above Cerro Gordo on the east side of the river. After the survey had been made Col. Hardin cut his name in the bark of a birch tree at the mouth of Swift Creek and returned home.